Making friends with people of other religions: Pitfalls of giftive mission

Adeney, Frances S.

doi:10.1177/0091829618814778

Cited by 3 publications

(3 citation statements)

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“…Mukasa was eventually buried at the mission station in the first Christian burial in Uganda (Stock, 1892: 79). O’Flaherty had reached a level where he understood the ideas that informed the lives of the people he lived with, contributing to his success (Adeney, 2019: 19).…”

Section: Relationship With Muteesamentioning

confidence: 99%

Philip O’Flaherty and the Irish roots of Uganda’s Protestantism

Teketwe

2024

Missiology

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Despite exiting history only a few years after his death, Philip O’Flaherty, the Irish missionary sent to Uganda by the Church Missionary Society (CMS) in 1880, planted Uganda’s Protestantism and, with others, established the foundation that its present success can be understood. Upon arriving on March 18, 1881, he renewed the enthusiasm of a mission station struggling to find its footing in the East African country by conceptualizing a long-term vision for the mission and ensuring it was implemented. According to the historian J.A. Rowe, O’Flaherty possessed just those qualities of tact and savoir-faire that his colleagues lacked, making him a perfect fit for the mission field in Uganda. Among others, he performed the landmark first Protestant baptism in 1882, which had been five years in waiting. He was also a key member in forming the first church councils (one for men and another for women) whose membership included only Ugandans, a move that indigenized the church’s leadership for the first time.

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Section: Relationship With Muteesamentioning

confidence: 99%

Philip O’Flaherty and the Irish roots of Uganda’s Protestantism

Teketwe

2024

Missiology

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“…The inclusion of this information indicates its perceived significance, or perhaps a legacy of past participants having found this aspect of the experience challenging. Though the idea of jam karet has been noted in existing literature from various disciplinary perspectives (see, for example, Adeney, 2019;Fox, 2020;Karsten, 2013;Tam, 2015), these mostly consist of passing references rather than detailed analyses. This is, of course, not a uniquely Indonesian phenomenon, and must be recognised as the product of colonial encounters between European notions of time and those of the colonised 'other', often portrayed in racist stereotypes of the incurably lazy 'native' (Nanni, 2012: 13).…”

Section: The Research Contextmentioning

confidence: 99%

‘You just get used to waiting’: Exploring the temporal dimensions of in-country educational experiences

Naidu

2023

Time & Society

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This article explores the temporal dimensions of in-country educational experiences in relation to their potential to contribute to the development of intercultural capacities. Given trends in higher education towards ‘globalising’ students and the perceived benefits of study abroad, this article argues for a detailed and nuanced examination of the temporal dimensions of such experiences. This analysis reveals the complex and multiple ways in which relations to ‘time’ might act pedagogically upon participants. Drawing on a study of Australian university students undertaking semester-long programs in Indonesia, qualitative data gathered over a period of time (pre-departure, while in-country, and post-return) demonstrates the ways in which temporality operates in the potential development of interculturality. Firstly, engagement with alternate temporal framing is considered, through a discussion of students’ navigation of ‘Indonesian time’. Secondly, the multitude of times operating in this context are examined. Finally, the significance of diverse temporal rhythms in-country is discussed. Utilising Bourdieu’s conceptual tools, particularly the notion of habitus, these three areas of analysis indicate the significance of understanding the development of intercultural capacities as a range of pedagogic processes that are both cumulative and embodied. This research demonstrates how engaging with diverse temporal relations in-country can function pedagogically to expand one’s repertoire of dispositions; not only through an opening up to new ‘possibles’, but also through allowing time to establish new responses and ways of being in the world.

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“…Oleh itu, dari sudut penilaian Allah SWT, manusia adalah sama walaupun berbeza warna kulit, bahasa, budaya, agama dan sebagainya namun yang membezakan adalah dari sudut keimanan dan ketakwaan kepada Allah SWT. Umumnya difahami bahawa setiap yang diciptakan dan setiap yang berlaku adalah kuasa dan kehendak Allah (Fathi, 1997). Walaupun masyarakat terdiri daripada pelbagai kelompok dan latar belakang namun Islam melarang daripada bersifat berpuak-puak dan membela ahli sendiri melakukan kesalahan.…”

Section: Konsep Kemasyarakatan Antara Agama Menurut Perspektif Islam Dan Kristianunclassified

Asas-asas hubungan kemasyarakatan antara agama dalam perspektif Islam dan Kristian

Nor

Ramli

2021

IJICI

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Kepelbagaian agama adalah satu keunikan dalam masyarakat. Setiap negara mahukan keamanan dan keharmonian dalam kehidupan masyarakatnya, khususnya negara yang memiliki masyarakat yang terdiri daripada pelbagai agama dan bangsa. Keharmonian adalah salah satu faktor utama dalam kemajuan sesebuah negara. Namun, hubungan kemasyarakatan antara agama memerlukan satu asas yang jitu agar dapat menjadi panduan kepada semua lapisan masyarakat dalam membentuk hubungan sosial yang harmoni. Justeru, penjelasan berkaitan asas-asas hubungan kemasyarakatan dari sudut keagamaan diperlukan, agar dapat memberikan kefahaman yang lebih baik kepada setiap penganut agama masing-masing dan juga untuk memastikan wujudnya perpaduan dalam kehidupan masyarakat yang berbilang agama. Kajian ini merujuk kepada kajian-kajian lepas berkaitan konsep kemasyarakatan dan asas-asas hubungan kemasyarakatan antara agama menurut agama Islam dan Kristian serta faktor-faktor pengabaian asas-asas hubungan kemasyarakatan antara agama. Analisis kajian dilakukan untuk mengenal pasti asas-asas yang telah ditetapkan dalam agama Islam dan Kristian berkaitan hubungan kemasyarakatan antara agama berdasarkan kepada penelitian teks al-Quran dan Bible. Tema asas hubungan kemasyarakatan antara agama yang didapati hasil penemuan dan penjelasan daripada kedua-dua teks al-Quran dan Bible termasuklah berkenal-kenalan dan tolong menolong, hormat menghormati dan juga berbuat kebaikan. Seterusnya, melalui asas-asas ajaran agama ini, setiap agama dilihat memainkan peranan penting dalam menjaga hubungan kemasyarakatan antara agama. Kajian ini berbentuk kualitatif dan segala maklumat dan data diperolehi melalui kajian-kajian lepas dan juga penelitian teks al-Quran dan Bible. Maklumat dan data yang diperoleh dianalisis secara terperinci untuk mendapatkan kesahihan sumber. Asas-asas hubungan kemasyarakatan antara agama menurut teks agama perlu diketengahkan agar masyarakat dapat memahami bahawa agama Islam dan Kristian tidak menolak hubungan kemasyarakatan antara agama, namun mempunyai batas dan panduan tertentu yang perlu dipatuhi.

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Making friends with people of other religions: Pitfalls of giftive mission

Cited by 3 publications

References 0 publications

Philip O’Flaherty and the Irish roots of Uganda’s Protestantism

Philip O’Flaherty and the Irish roots of Uganda’s Protestantism

‘You just get used to waiting’: Exploring the temporal dimensions of in-country educational experiences

Asas-asas hubungan kemasyarakatan antara agama dalam perspektif Islam dan Kristian

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